Msingi wa sura hii ni maneno ya Aliye Juu: "Na mkiwa na janaba, basi jitakaseni,"60 na maneno Yake: "Wanakuuliza (Ee Muhammad) kuhusu hedhi. Sema: Ni adha, basi waacheni wanawake wakati huo wala msiwakaribie mpaka wasafike. Na watakapojitakasa, basi waendeeni kama alivyowaamrisha Allah."61

The basis of this chapter are the words of the Exalted, “And if ye are involved in jandba, purify yourself’,60 and His words, “They question thee (O Muhammad) concerning menstruation. Say: It is a suffering, so let women alone at such times and approach them not till they are cleansed. And when they have purified themselves, then go in unto them as Allah has enjoined upon you”.61

Wanazuoni walikubaliana juu ya wajibu wa udhu kamili (kuoga kwa ukamilifu) unaotokana na aina mbili za hadath (uchafu wa kiibada). Kwanza, ni kutoka kwa manii (hii inajulikana kama hadath kubwa) kwa mtu mwenye afya njema wakati wa usingizi, au wakati wa kuamka, kwa mwanamume na kwa mwanamke sawa, isipokuwa kwa kile kilichopokewa kutoka kwa al-Nakhaʿī, ambaye hakuhitaji mwanamke aoge baada ya ndoto yenye unyevu. Wengi walikubaliana juu ya kufanana kwa wanawake na wanaume kuhusu ndoto zenye unyevu kwa sababu ya riwaya iliyothibitishwa ya Umm Salama. Alisema: "Ewe Mjumbe wa Allah! Mwanamke akiona katika usingizi wake alichokiona mwanamume, je, ni lazima aoge?" Akajibu: "Ndiyo, akiona unyevu." Riwaya ya pili, ambayo pia walikubaliana juu ya usahihi wake, inahusu hedhi, na inahitaji kuoga kufanywe hedhi inapokoma. Hii pia inatokana na maneno ya Aliye Juu: "Wanakuuliza (Ewe Muhammad ﷺ) kuhusu hedhi. Sema: Ni hali ya kuumiza, basi waacheni wanawake wakati huo wala msiwakaribie mpaka watakapotakasika. Na watakapojitakasa, basi waendee kama Allah alivyowaamuru." Zaidi ya hayo, inatokana na riwaya za maagizo ya Mtume ﷺ kwa ʿĀʾisha na wanawake wengine kuhusu kuoga. Walitofautiana katika sura hii kuhusu masuala mawili ambayo ni kama kanuni za msingi.

The jurists agreed about the obligation of this major ablution (full washing) arising from two kinds of hadath (ritual pollution). First, is the flowing of maniyy (this is known as the major hadath) in sound health during sleep, or while awake, both in the case of a male and of a female, except for what is related from al-NakhaT, who did not require bathing for a woman after a wet dream. The majority agreed about the similarity of women to men with respect to wet dreams because of the established tradition of Umm Salama. She said, “0 Messenger of Allah! If a woman sees in her sleep what a man sees, does she have to take a bath?” He replied, “Yes, if she finds moisture”. The second tradition, whose authenticity they also agreed about, relates to menstruation, and requires that bathing be performed, when it ceases. This is also based on the words of the Exalted, “They question thee (O Muhammad) concerning menstruation. Say: It is a suffering, so let women alone at such times and approach them not till they are cleansed. And when they have purified themselves, then go in unto them as Allah has enjoined upon you”. i Furthermore, it is based upon reports of the Prophet’s instructions to ^isha and other women about bathing. They differed in this chapter about two issues that are like basic principles.

Maswahaba, radhi Allahu anhum, walitofautiana kuhusu wajibu wa kutawaza (kutakasika) baada ya kujamiiana. Baadhi yao walisema kwamba kutakasika ni wajibu baada ya kugusana kwa sehemu za siri, bila kujali kama kumetokea kumwaga manii. Hili linashikiliwa na wengi wa wanazuoni wa mikoani, Malik na wanafunzi wake, al-Shafi'i na wanafunzi wake, pamoja na kundi la Adh-Dhahiriyya. Kundi jingine la Adh-Dhahiriyya lilishikilia kwamba kutakasika ni wajibu katika kesi ya kujamiiana tu.

The Companions, may Allah be pleased with them, disagreed about the obligation of purification following cohabitation. Some of them said that Purification is obligatory after contact of the genitals, irrespective of the occurrence of ejaculation. This is upheld by the majority of the jurists of the provinces, Malik, his disciples, al-ShafiT, his disciples, and a group of the Zahirites. Another group of the Zahirites maintained the obligation of Purification in case of coition only.

Sababu ya kutofautiana kwao katika suala hili inatokana na mgongano wa hadithi husika, kwani kuna hadithi mbili zilizothibitishwa ambazo usahihi wake umekubaliwa na wanazuoni wa hadithi. Al-Qadhi (Ibn Rushd) alisema: “Ninaposema zilizothibitishwa, namaanisha hadithi iliyopokewa na al-Bukhari au Muslim, au ile iliyopokewa na wote wawili.” Moja ya hadithi hizo ni ya Abu Hurayra kutoka kwa Nabii ﷺ, aliyesema: “Mtu akijiweka kati ya sehemu nne (mapaja) za mwanamke, akaunganisha sehemu zake za siri na zake, kuoga kunakuwa wajibu.” Hadithi ya pili ni ya Uthman, alipoulizwa: “Unasemaje kuhusu mtu anayelala na mke wake lakini asimwagike?” Akajibu: “Atatawadha kama anavyotawadha kwa ajili ya sala. Nimesikia hivyo kutoka kwa Nabii ﷺ.”

The reason for their disagreement over this issue stems from the conflict of relevant traditions, for there are two established traditions whose authenticity is agreed upon by the traditionists. The Qadl (Ibn Rushd) said: “When I say established, I mean by it a tradition recorded by al-BukharT or Muslim,,or one that is recorded by by both”. One of these is the tradition of Abu Hurayra from the Prophet (God’s peace and blessings be upon him), who said, “If he places himself between the four parts (thighs) of a woman, joining his genitals with hers, bathing becomes obligatory”. The second tradition is from TJthman, when it was said to him, “What do you think of the man who cohabits with his wife, but does not ejaculate?” He replied, “He is to perform (the minor) ablution like he does for prayers—I heard this from the Prophet (God’s peace and blessings be upon him)”.

Wanafikihi waligawanyika katika maoni mawili kuhusu hadithi hizi. La kwanza linategemea nasikh (kufuta hukumu), na la pili linafuata yale yaliyokubalika pale inapotokea mgongano, wakati ambapo hakuna njia ya kuchagua wala ya kupatanisha. Wengi walishikilia kuwa hadithi ya Abu Hurayra inafuta ile ya ‘Uthmān. Hoja yao ni kile kilichopokewa kutoka kwa Ubayy bin Ka‘b, aliyesema: “Mtume wa Allah ﷺ alitoa ruhusa mwanzoni mwa Uislamu, kisha baadaye akaamuru kuoga.” Hadithi hii imepokewa na Abu Dawud. Wale waliosema kwamba mgongano kati ya hadithi hizi mbili hauwezi kutatuliwa kwa kupatanisha wala kwa kuchagua walishikilia kuwa ni lazima kurejea kwenye yale yaliyokubalika, nayo ni wajibu wa kutakasika kwa sababu ya kumwaga manii. Wengi walipendelea hadithi ya Abu Hurayra kwa msingi wa kulinganisha (qiyās), wakisema kwamba kwa kuwa makubaliano yamefikiwa kwamba kugusana kwa tupu za siri huleta adhabu ya hadd, basi lazima pia hicho kiwe sababu inayopelekea kuoga. Walisimulia kwamba qiyās hii imetokana na mwenendo wa Makhalifa wanne waongofu. Wengi pia walipendelea hadithi hiyo kwa msingi wa hadithi ya ‘Aisha na taarifa zake kutoka kwa Mtume wa Allah ﷺ, kama ilivyopokewa na Muslim.

Wanachuoni walitofautiana kuhusu sharti la kutokwa na shahawa ambalo huleta wajibu wa kutwaharika kwa janaba kubwa. Malik alilizingatia pale linapoambatana na starehe (ya tamaa), huku al-ShafiT akisema kwamba kutokwa tu na shahawa kunaleta wajibu wa kutwaharika, bila kujali kama kumeambatana na starehe ya kimwili. Kuna sababu mbili za kutofautiana kwao. Ya kwanza ni kama neno "junub" (kuwa katika hali ya uchafu mkubwa wa kidini) linatumika pia kwa mtu aliyejihusisha kwa njia hii, ingawa si kwa njia ya kawaida. Wale waliosema kwamba linatumika tu kwa mtu aliyepata uchafu wa kidini kwa njia ya kawaida, hawakuhitaji kutwaharika pale kunapotokea kutokwa na shahawa bila starehe. Wale waliosema kwamba linatumika kwa kutokwa na shahawa kwa namna yoyote ile, waliufanya kutwaharika kuwa wajibu kwa sababu ya hilo, hata pale ambapo halikuambatana na starehe. Sababu ya pili ni kufanana kwa kutokwa na shahawa bila starehe na damu ya mwanamke mwenye damu isiyo ya kawaida (istihadha). Walitofautiana kama kutiririka kwa damu ya namna hiyo kunapaswa kuleta wajibu wa kutwaharika. Tutaitaja hili katika sura ya hedhi, ingawa nalo linahusu mada hii pia.

The jurists differed about the condition of seminal discharge that gives rise to the obligation of the major purification. Malik took it into account when accompanied by (lustful) pleasure, while al-ShafiT said that mere emission leads to the obligation of purification, irrespective of accompanying sensual pleasure. There are two reasons for their disagreement. The first is whether the term “junub” (being in a state of major ritual pollution) is also applicable to one who is involved in this way, though not in the normal manner. Those who held that it applies only to one who has become ritually polluted in the normal manner, did not require purification upon seminal discharge unaccompanied by pleasure. Those who held that it applies to seminal discharge whatever the manner, made purification obligatory because of it, even when The second reason is the similarity of emission without pleasure with the blood of the irregularly,bleeding woman. They disagreed whether the flow of such blood should give rise to the obligation of purification. We shall mention this in the chapter on menstruation, though it pertains to this topic too.

Katika madhehebu ya Malik kuna jambo lililojadiliwa chini ya mada hii, linalohusu mtu anayepata raha kwa kuchochewa, lakini baadaye hutoa manii baada ya raha kuisha (coitus interruptus). Ikiwa amekwisha kuoga kabla ya kutoa manii hii isiyoambatana na raha, inasemwa kwamba analazimika kurudia utakaso, na pia inasemwa kwamba hana haja ya kuurudia. Sababu ni kwamba aina hii ya kutoa manii huambatana na raha kwa sehemu ya tendo la ndoa, lakini si baada yake. Wale waliopa kipaumbele hali ya raha walisema kwamba utakaso ni wajibu, na wale waliona kukosekana kwa raha kuwa jambo lenye umuhimu walisema kwamba utakaso si wajibu, kwa sababu manii hiyo haikuambatana na raha.